thing, to rebel helplessly against it and curse it as the work of the devil. Quite to the contrary, when we once open ourselves expressly to the essence of technology, we find ourselves unexpectedly taken into a freeing claim.
The essence of technology lies in Enframing. Its holding sway belongs within destining. Since destining at any given time starts man on a way of revealing, man, thus under way, is continually approaching the brink of the possibility of pursuing and pushing forward nothing but what is revealed in ordering, and of deriving all his standards on this basis. Through this the other possibility is blocked, that man might be admitted more and sooner and ever more primally to the essence of that which is unconcealed and to its unconcealment, in order that he might experience as his essence his needed belonging to revealing.
Placed between these possibilities, man is endangered from out of destining. The destining of revealing is as such, in every one of its modes, and therefore necessarily, danger.
In whatever way the destining of revealing may hold sway, the unconcealment in which everything that is shows itself at any given time harbors the danger that man may quail at the unconcealed and may misinterpret it. Thus where everything that presences exhibits itself in the light of a cause-effect coherence, even God can, for representational thinking, lose all that is exalted and holy, the mysteriousness of his distance. In the light of causality, God can sink to the level of a cause, of causa efficiens. He then becomes, even in theology, the god of the philosophers, namely, of those who define the unconcealed and the concealed in terms of the causality of making, without ever considering the essential origin of this causality.
In a similar way the unconcealment in accordance with which nature presents itself as a calculable complex of the effects of forces can indeed permit correct determinations i but precisely through these successes the danger can remain that in the midst of all that is correct the true will withdraw.
The destining of revealing is in itself not just any danger, but danger as such.
Yet when destining reigns in the mode of Enframing, it is the supreme danger. This danger attests itself to us in two ways. As soon as what is unconcealed no longer concerns man even as